In Socratic philosophy the Dialectic Method occupies a lofty position. By
this method he was enabled to penetrate deeply into human nature and unfold
all phases of man's experience. Aristotle characterizes this method as the
induction of reasoning and the definition of general concepts. Gomperz,
speaking of the great zeal that Socrates exhibited in this method, says, "to
him (Socrates), a life without cross-examination, that is, without dialogues
in which the intellect is exercised in the pursuit of truth, is for him not
worth living."[21.] And Schwegler pertinently asserts "that through this art
of midwifery the philosopher, by his assiduous questioning, by his
interrogatory dissection of the notions of him with whom he might be
conversing, knew how to elicit from him a thought of which he had been
previously unconscious, and how to help him to the birth of a new
thought."[22.]
Briefly stated, the Dialectic Method is divided into two parts, the negative
and the positive. The former is known as the Socratic Irony. By this
method the philosopher takes the position that he is ignorant and endeavors
to show by a process of reasoning that the subject under discussion is in a
state of confusion and proves to the interlocutor that his supposed
knowledge is a source of inconsistencies and contradictions.
On the other hand, the positive side of the method, "the so-called
obstetrics or art of intellectual midwifery"[23] leads to definite
deductions. To illustrate the two phases of this method, the following
example may be taken. A youth of immature self-confidence believed himself
to be competent to manage the affairs of state. Socrates would then analyze
the general concept of the statecraft, and reduce it to its component parts,
and by continuous questions and answers would show to this supposed
statesman that he was lacking true knowledge. Again, a young man of mature
judgment, but of an exceedingly modest temperament, being reluctant to take
part in the debates of the Assembly, Socrates would prove to him that he was
fully competent to undertake such a task.
In a word, the Socratic method presents two striking tendencies; one
destructive, the other constructive; the former annihilates erroneous
conceptions, and the latter aids the building up of a healthy mental world,
in which men may find pleasure. In a broad sense, the dialectic method bears
some resemblance to the psychoanalytic, inasmuch as both seek to analyze
human nature in the light of individual experience; to find the ultimate and
predominating truth underlying such an experience; both attempt to make the
individual realize the extent of his limitations and capacity of adjustment
by subordinating the antagonistic forces and at the same time aiding the
construction of a world of healthy concepts.
SOCRATIC CONCEPTION OF VIRTUE
Before attempting to discuss the Socratic Conception of Virtue, it is
important to call attention to two facts;